Teks -- Romans 12:6 (NET)

12:6 And we have different gifts according to the grace given to us. If the gift is prophecy, that individual must use it in proportion to his faith.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rom 12:6 - Differing

Differing ( diaphora ).

Old adjective from diapherō , to differ, to vary. So Heb 9:10.

Robertson: Rom 12:6 - According to the proportion of our faith

According to the proportion of our faith ( kata tēn analogian tēs pisteōs ).

The same use of pistis (faith) as in Rom 12:3 "the measure of faith."Old word. analogia (our word "analogy") from analogos (analogous, conformable, proportional). Here alone in N.T. The verb prophēteuōmen (present active volitive subjunctive, let us prophesy) must be supplied with which echontes agrees. The context calls for the subjective meaning of "faith"rather than the objective and outward standard though pistis does occur in that sense (Gal 1:23; Gal 3:23).

Vincent: Rom 12:6 - Prophecy

Prophecy

See on prophet , Luk 7:26. In the New Testament, as in the Old, the prominent idea is not prediction , but the inspired delivery of warning, exhortation, instruction, judging, and making manifest the secrets of the heart. See 1Co 14:3, 1Co 14:24, 1Co 14:25. The New-Testament prophets are distinguished from teachers , by speaking under direct divine inspiration.

Vincent: Rom 12:6 - Let us prophesy

Let us prophesy

Not in the Greek.

Vincent: Rom 12:6 - According to the proportion of faith

According to the proportion of faith ( κατὰ τὴν ἀναλογίαν τῆς πίστεως )

Ἁναλογία proportion , occurs only here in the New Testament. In classical Greek it is used as a mathematical term. Thus Plato: " The fairest bond is that which most completely fuses and is fused into the things which are bound; and proportion (ἀναλογία ) is best adapted to effect such a fusion" (" Timaeus," 31). " Out of such elements, which are in number four, the body of the world was created in harmony and proportion" (" Timaeus," 32). Compare " Politicus," 257. The phrase here is related to the measure of faith (Rom 12:3). It signifies, according to the proportion defined by faith. The meaning is not the technical meaning expressed by the theological phrase analogy of faith , sometimes called analogy of scripture , i.e., the correspondence of the several parts of divine revelation in one consistent whole. This would require ἡ πίστις the faith , to be taken as the objective rule of faith , or system of doctrine (see on Act 6:7), and is not in harmony with Rom 12:3, nor with according to the grace given . Those who prophesy are to interpret the divine revelation " according to the strength, clearness, fervor, and other qualities of the faith bestowed upon them; so that the character and mode of their speaking is conformed to the rules and limits which are implied in the proportion of their individual degree of faith" (Meyer).

Wesley: Rom 12:6 - Having then gifts differing according to the grace which is given us

Gifts are various: grace is one.

Wesley: Rom 12:6 - Whether it be prophecy

This, considered as an extraordinary gift, is that whereby heavenly mysteries are declared to men, or things to come foretold. But it seems here to mean the ordinary gift of expounding scripture.

Wesley: Rom 12:6 - Let us prophesy according to the analogy of faith

St. Peter expresses it, "as the oracles of God;" according to the general tenor of them; according to that grand scheme of doctrine which is delivered therein, touching original sin, justification by faith, and present, inward salvation. There is a wonderful analogy between all these; and a close and intimate connexion between the chief heads of that faith "which was once delivered to the saints." Every article therefore concerning which there is any question should be determined by this rule; every doubtful scripture interpreted according to the grand truths which run through the whole.

JFB: Rom 12:6-8 - Having then gifts differing according to the grace given to us

Here, let it be observed, all the gifts of believers alike are viewed as communications of mere grace.

JFB: Rom 12:6-8 - whether

We have the gift of

JFB: Rom 12:6-8 - prophecy

That is, of inspired teaching (as in Act 15:32). Anyone speaking with divine authority--whether with reference to the past, the present, or the future--was termed a prophet (Exo 7:1).

JFB: Rom 12:6-8 - let us prophesy according to the proportion of faith

Rather, "of our faith." Many Romish expositors and some Protestant (as CALVIN and BENGEL, and, though, hesitatingly, BEZA and HODGE), render this "the analogy of faith," understanding by it "the general tenor" or "rule of faith," divinely delivered to men for their guidance. But this is against the context, whose object is to show that, as all the gifts of believers are according to their respective capacity for them, they are not to be puffed up on account of them, but to use them purely for their proper ends.

Clarke: Rom 12:6 - Having then gifts differing, etc.

Having then gifts differing, etc. - As the goodness of God, with this view of our mutual subserviency and usefulness, has endowed us with different gifts and qualifications, let each apply himself to the diligent improvement of his particular office and talent, and modestly keep within the bounds of it, not exalting himself or despising others

Clarke: Rom 12:6 - Whether prophecy

Whether prophecy - That prophecy, in the New Testament, often means the gift of exhorting, preaching, or of expounding the Scriptures, is evident from many places in the Gospels, Acts, and St. Paul’ s Epistles, see 1Co 11:4, 1Co 11:5; and especially 1Co 14:3 : He that prophesieth speaketh unto men to edification, and exhortation, and comfort. This was the proper office of a preacher; and it is to the exercise of this office that the apostle refers in the whole of the chapter from which the above quotations are made. See also Luk 1:76; Luk 7:28; Act 15:32; 1Co 14:29. I think the apostle uses the term in the same sense here - Let every man who has the gift of preaching and interpreting the Scriptures do it in proportion to the grace and light he has received from God, and in no case arrogate to himself knowledge which he has not received; let him not esteem himself more highly on account of this gift, or affect to be wise above what is written, or indulge himself in fanciful interpretations of the word of God

Dr. Taylor observes that the measure of faith, Rom 12:3, and the proportion of faith, Rom 12:6, seem not to relate to the degree of any gift considered in itself, but rather in the relation and proportion which it bore to the gifts of others; for it is plain that he is here exhorting every man to keep soberly within his own sphere. It is natural to suppose that the new converts might be puffed up with the several gifts that were bestowed upon them; and every one might be forward to magnify his own to the disparagement of others: therefore the apostle advises them to keep each within his proper sphere; to know and observe the just measure and proportion of the gift intrusted to him, not to gratify his pride but to edify the Church

The αναλογια της πιστεως, which we here translate the proportion of faith, and which some render the analogy of faith, signifies in grammar "the similar declension of similar words;"but in Scriptural matters it has been understood to mean the general and consistent plan or scheme of doctrines delivered in the Scriptures; where every thing bears its due relation and proportion to another. Thus the death of Christ is commensurate in its merits to the evils produced by the fall of Adam. The doctrine of justification by faith bears the strictest analogy or proportion to the grace of Christ and the helpless, guilty, condemned state of man: whereas the doctrine of justification by Works is out of all analogy to the demerit of sin, the perfection of the law, the holiness of God, and the miserable, helpless state of man. This may be a good general view of the subject; but when we come to inquire what those mean by the analogy of faith who are most frequent in the use of the term, we shall find that it means neither more nor less than their own creed; and though they tell you that their doctrines are to be examined by the Scriptures, yet they give you roundly to know that you are to understand these Scriptures in precisely the same way as they have interpreted them. "To the law and to the testimony,"says Dr. Campbell, "is the common cry; only every one, the better to secure the decision on the side he has espoused, would have you previously resolve to put no sense whatever on the law and the testimony but what his favourite doctrine will admit. Thus they run on in a shuffling, circular sort of argument, which, though they studiously avoid exposing, is, when dragged into the open light, neither more nor less than this; ‘ you are to try our doctrine by the Scriptures only; but then you are to be very careful that you explain the Scripture solely by our doctrine.’ A wonderful plan of trial, which begins with giving judgment, and ends with examining the proof, wherein the whole skill and ingenuity of the judges are to be exerted in wresting the evidence so as to give it the appearance of supporting the sentence pronounced before hand."See Dr. Campbell’ s Dissertations on the Gospels, Diss. iv. sect. 14, vol. i, page 146, 8vo. edit., where several other sensible remarks may be found.

Calvin: Rom 12:6 - Having gifts, etc // Whether prophecy, etc

6.Having gifts, etc Paul speaks not now simply of cherishing among ourselves brotherly love, but commends humility, which is the best moderator of our whole life. Every one desires to have so much himself, so as not to need any help from others; but the bond of mutual communication is this, that no one has sufficient for himself, but is constrained to borrow from others. I admit, then that the society of the godly cannot exist, except when each one is content with his own measure, and imparts to others the gifts which he has received, and allows himself by turns to be assisted by the gifts of others.

But Paul especially intended to beat down the pride which he knew to be innate in men; and that no one might be dissatisfied that all things have not been bestowed on him, he reminds us that according to the wise counsel of God every one has his own portion given to him; for it is necessary to the common benefit of the body that no one should be furnished with fullness of gifts, lest he should heedlessly despise his brethren. Here then we have the main design which the Apostle had in view, that all things do not meet in all, but that the gifts of God are so distributed that each has a limited portion, and that each ought to be so attentive in imparting his own gifts to the edification of the Church, that no one, by leaving his own function, may trespass on that of another. By this most beautiful order, and as it were symmetry, is the safety of the Church indeed preserved; that is, when every one imparts to all in common what he has received from the Lord, in such a way as not to impede others. He who inverts this order fights with God, by whose ordinance it is appointed; for the difference of gifts proceeds not from the will of man, but because it has pleased the Lord to distribute his grace in this manner.

Whether prophecy, etc By now bringing forward some examples, he shows how every one in his place, or as it were in occupying his station, ought to be engaged. For all gifts have their own defined limits, and to depart from them is to mar the gifts themselves. But the passage appears somewhat confused; we may yet arrange it in this manner, “Let him who has prophecy, test it by the analogy of faith; let him in the ministry discharge it in teaching,” ³⁸⁶ etc. They who will keep this end in view, will rightly preserve themselves within their own limits.

But this passage is variously understood. There are those who consider that by prophecy is meant the gift of predicting, which prevailed at the commencement of the gospel in the Church; as the Lord then designed in every way to commend the dignity and excellency of his Church; and they think that what is added, according to the analogy of faith, is to be applied to all the clauses. But I prefer to follow those who extend this word wider, even to the peculiar gift of revelation, by which any one skillfully and wisely performed the office of an interpreter in explaining the will of God. Hence prophecy at this day in the Christian Church is hardly anything else than the right understanding of the Scripture, and the peculiar faculty of explaining it, inasmuch as all the ancient prophecies and all the oracles of God have been completed in Christ and in his gospel. For in this sense it is taken by Paul when he says,

“I wish that you spoke in tongues, but rather that ye prophesy,”
(1Co 14:5;)

“In part we know and in part we prophesy,”
(1Co 13:9.)

And it does not appear that Paul intended here to mention those miraculous graces by which Christ at first rendered illustrious his gospel; but, on the contrary, we find that he refers only to ordinary gifts, such as were to continue perpetually in the Church. ³⁸⁷

Nor does it seem to me a solid objection, that the Apostle to no purpose laid this injunction on those who, having the Spirit of God, could not call Christ an anathema; for he testifies in another place that the spirit of the Prophets is subject to the Prophets; and he bids the first speaker to be silent, if anything were revealed to him who was sitting down, (1Co 14:32;) and it was for the same reason it may be that he gave this admonition to those who prophesied in the Church, that is, that they were to conform their prophecies to the rule of faith, lest in anything they should deviate from the right line. By faith he means the first principles of religion, and whatever doctrine is not found to correspond with these is here condemned as false. ³⁸⁸

As to the other clauses there is less difficulty. Let him who is ordained a minister, he says, execute his office in ministering; nor let him think, that he has been admitted into that degree for himself, but for others; as though he had said, “Let him fulfill his office by ministering faithfully, that he may answer to his name.” So also he immediately adds with regard to teachers; for by the word teaching, he recommends sound edification, according to this import, — “Let him who excels in teaching know that the end is, that the Church may be really instructed; and let him study this one thing, that he may render the Church more informed by his teaching:” for a teacher is he who forms and builds the Church by the word of truth. Let him also who excels in the gift of exhorting, have this in view, to render his exhortation effectual.

But these offices have much affinity and even connection; not however that they were not different. No one indeed could exhort, except by doctrine: yet he who teaches is not therefore endued with the qualification to exhort. But no one prophesies or teaches or exhorts, without at the same time ministering. But it is enough if we preserve that distinction which we find to be in God’s gifts, and which we know to be adapted to produce order in the Church. ³⁸⁹

Defender: Rom 12:6 - given to us

It is significant that the three listings of the gifts all differ from each other. This means that no listing is complete; in fact, some gifts were needed only for a time (being an apostle), and others would be needed in later periods of history. The Spirit would bestow particular gifts as needed (1Co 12:7, 1Co 12:11), not according to personal preference.

Defender: Rom 12:6 - proportion of faith

"Proportion" (Greek analogia) is essentially a mathematical term. One with a prophetic gift (that is, ability to transmit divinely inspired messages) was to be able to use such a gift effectively in direct proportion to the strength of his faith."

TSK: Rom 12:6 - then // differing according // whether // according to the proportion

then : Rom 1:11; 1Co 1:5-7, 1Co 4:6, 1Co 4:7, 1Co 12:4-11, 1Co 12:28-31, 1Co 13:2; 1Pe 4:10,1Pe 4:11

differing according : Rom 12:3

whether : Mat 23:34; Luk 11:49; Act 2:17, Act 11:27, Act 11:28, Act 13:1, Act 15:32, Act 21:9; 1Co 12:10,1Co 12:28, 1Co 13:2, 1Co 14:1, 1Co 14:3-5, 1Co 14:24, 1Co 14:29, 1Co 14:31, 1Co 14:32; Eph 3:5, Eph 4:11; 1Th 5:20

according to the proportion : Rom 12:3; Act 18:24-28; 2Co 8:12; Phi 3:15

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rom 12:6 - Having then gifts differing according to the grace that is given to us // Whether prophecy, let us prophesy // According to the proportion of faith

Having then gifts differing according to the grace that is given to us or, seeing we have different gifts and offices, according as the grace of God hath bestowed them upon us, let us use them aright. This is added to prevent pride and envy: none should be proud of that he hath himself or envy what another hath, seeing all is of grace.

Whether prophecy, let us prophesy the words, let us prophesy, are not in the text; but they are put in by our translators, to fill up the sense. There is an ellipsis in the words, and something must be inserted. Some make the supply from the last words in the foregoing verse: Let us be one another’ s members in prophesying, teaching, exhorting, &c. Others think it ought to be supplied out of Rom 12:3 : q.d. Whether we have prophecy, let us be wise unto sobriety in prophesying; and so in all the rest that follow: in all the several gifts and offices, he showeth how they should behave themselves. The Greek scholiast will have supplied in them all, let us persevere. By prophesying, in this place, you may understand an extraordinary gift that some had in understanding Divine mysteries and Old Testament prophecies, with a wonderful dexterity in applying the same; to which was joined sometimes the revelation of secret and future things: see Act 11:27 21:9 .

According to the proportion of faith i.e. they that have this gift of prophesying, must exercise it according to the measure of knowledge, in heavenly mysteries, that God hath given them; or else, in their prophesying they must have regard to the articles of Christian faith, and see that they regulate themselves according thereunto. Some think he calls the Holy Scripture in general, an analogy or proportion of faith; by these, the false prophets of old were discerned, if they delivered anything contrary thereunto, Deu 13:1 , &c. Others think he speaks of certain principles, or heads of Christian religion, see Heb 6:1 from which the prophets and others were not to swerve; yea, some think he aims at the symbol and creed, called the Apostles’ , which, from the beginning, was called the analogy of faith.

Gill: Rom 12:6 - Having then gifts, differing // according to the grace that is given unto us // whether prophecy, let us prophesy according to the proportion of faith

Having then gifts, differing,.... As in a natural body, the various members of it have not the same office, and do not perform the same actions, thus they have not the same, but different faculties; one has one faculty, another another; the eye has the faculty of seeing, the ear of hearing, &c. thus in the spiritual body the church, as there are different members, these members have not the same work and business assigned them; some are employed one way, and some another; also they have diversities of gifts for their different administrations and operations, and all from Christ their head, by the same Spirit, and for the service of the whole body,

according to the grace that is given unto us; for all these gifts are not the effects of nature, the fruits of human power, diligence, and industry, but flow from the grace of God, who dispenses them when, where, and to whom he pleases in a free and sovereign manner; and therefore to be acknowledged as such, and used to his glory, and for the good of his church and people. Wherefore

whether prophecy, let us prophesy according to the proportion of faith. The offices here, and hereafter mentioned, are not of an extraordinary, but ordinary kind, such as are lasting, and will continue in the church unto the end of time: and are divided into two parts, which are after subdivided into other branches. The division is into "prophesying" and "ministering". By "prophesying" is meant, not foretelling things to come, thought this gift was bestowed upon some, as Agabus, and others in the Christian church; but this, as it is of an extraordinary nature, so it is not stinted and limited according to the proportion of faith; but preaching the Gospel is here designed, which is the sense of the word in many places of Scripture, particularly in 1Co 13:2. Now such who have this gift of prophecy, or of opening and explaining the Scriptures, ought to make use of it, and constantly attend toil: "let us prophesy"; diligently prepare for it by prayer, reading and meditation, and continually exercise it as opportunity offers; nor should any difficulty and discouragement deter from it: or whereas this last clause is not in the original text, it may be supplied from Rom 12:3; thus, "let us think soberly", who have this gift, and not be elated with it, or carry it haughtily to those who attend on the exercise of it: but behave with sobriety, modesty, and humility, in the discharge thereof: "according to the proportion of faith". There must be faith, or no prophesying; a man must believe, and therefore speak, or speak not at all; a Gospel minister ought not to be a sceptic, or in doubt about the main principles of religion; such as concern the three divine persons, the office, grace, and righteousness of Christ, and the way of salvation by him: he should be at a point in these things, should firmly believe, and with assurance assert them, nor fear to be called dogmatical on that account: he is to preach according to his faith, the proportion of it: which may be the same with the measure of it, Rom 12:3. And so the Syriac version reads it, איך משוחתא דהימנותה, "according to the measure of his faith"; to which the Arabic version agrees; that is, according to the measure of the gift of Christ he has received; according to the abilities bestowed on him; according to that light, knowledge, faith, and experience he has; he ought to preach up unto it, and not in the least come short of it; or by "the proportion", or "analogy of faith", may be meant a scheme of Gospel truths, a form of sound words, a set of principles upon the plan of the Scriptures, deduced from them, and agreeably to them; and which are all of a piece, and consistent with themselves, from which the prophesier or preacher should never swerve: or the Scriptures themselves, the sure word of prophecy, the rule and standard of faith and practice: the scope of the text is to be attended to, its connection with the preceding or following verses, or both; and it is to be compared with other passages of Scripture, and accordingly to be explained: and this is to follow the rule directed to.